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The Jewish Home | JUNE 2, 2022
From the Fire Parshas Bamidbar
In the Name of Shame by rav Moshe Weinberger Adapted for publication by Binyomin Wolf
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OctOber 29, 2015 | the Jewish Home
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osafos explain (Megilla 31b) that Parshas Bamidbar is always read on the Shabbos before Shavuos. One of the focal points of our parsha is (Bamidbar 2:2) “The Jewish people camp each person by his division, by the flags of his father’s house, they camped corresponding to and surrounding the Tent of Meeting.” In the desert, the Jewish people camped with the Mishkan in the central position, the Levi’im in the middle circle, and the other tribes in the outer circle. If this is a focal point of the parsha which is read just before Shavuos, we must understand how our encampments and flags are central to properly receiving the Torah. There is an often-overlooked pasuk in which the Torah identifies the purpose of the giving of the Torah on Shavuos. The pasuk (Shmos 20:17) says, “And Moshe said to the nation, ‘Do not fear because Hashem [has come] in order to lift you up and in order that fear of Him should be upon your faces so that you will never sin.’” Rashi explains that the Hebrew word “nasos” means “lifting up and greatness, as in the pasuk (Yeshayahu 62:10) says ‘Lift up a flag.’” We therefore see that the purpose of Sinai was to lift us up so that we will attain a fear of G-d which will help us avoid sin. In what way does fear of G-d help us avoid sin? The Gemara (Nedarim 20a) says, “‘In order that the fear of Him should be upon your faces,’ refers to embarrassment, ‘so that you will never sin,’ teaches that embarrassment brings to fear of sin ... Anyone who has the trait of embarrassment will not soon come to sin and if someone lacks the trait of embarrassment, his parents certainly never stood by Mt. Sinai.” We see from here that the critical “takeaway point” from the Sinai experience was attaining the quality of embar-
rassment, which is the key to the self-motivation to avoid sin. In fact, Chazal tell us that this trait (embarrassment) is one of the hallmarks of a Jew (Yevamos 79a). We might have thought that the quality of embarrassment is a good thing but is tangential to a Jew’s nature. These teachings, however, demonstrate that the attainment of the quality of embarrassment is an essential part of the purpose of the Sinai experience and what it means to be a Jew. What, then, is the source of the quality of embarrassment? The Alter of Novardok, in his essay “The Essence of Truth,” explains the foundation of the trait of embarrassment through the story of Eliyahu Hanavi on Har Carmel. At that time, during the reign of Achav and Izevel, the worship of the Baal was rampant among the vast majority of the Jewish people, even though the people believed in and served Hashem as well. Achav’s wife, Izevel, had all of Hashem’s prophets executed. The only survivor was Eliyahu who, in his zeal to uphold G-d’s
honor, decreed a famine in the land which lasted three years. After three years, the people begged Eliyahu to rescind the decree and end the famine. He agreed, on the condition that they hold a “showdown” between the prophets of the Baal and he, Eliyahu, to demonstrate the falsity of Baal worship. They agreed, but before the “contest” between the 450 prophets of the Baal and Eliyahu began, he gave the Jewish people the following introduction (Melachim 1:18:21): “How long will you dance on two sides of the fence?! If Hashem is G-d, go after Him! And if Baal is, go after him!” Rashi explains that the two sides of the fence are the two thoughts regarding who G-d is. The Alter of Novardok explained that the purpose of Eliyahu’s introduction was to sensitize them to the fact that Divine service and Baal worship are mutually exclusive; the two cannot coexist. He wanted to infuse them with hargashas ha’setirah, a feeling of contradiction. They must
realize that the worship of Hashem and Baal cannot coexist. They cannot have it both ways. In response to Hashem’s demonstration on Mt. Carmel that only He is G-d, and not the Baal, the Jewish people responded enthusiastically (Id. at 39), “Hashem Hu Ha’Elokim, Hashem Hu Ha’Elokim, Hashem is G-d! Hashem is G-d!” The root and foundation of the trait of embarrassment is the feeling of cognitive dissonance one experiences when he realizes that he is living a contradictory life. When one realizes that, he feels embarrassed to continue deluding himself into thinking that he can “have it all.” Why do people think they can live this double life? Chazal say that (Shabbos 31b) “the wicked know their path ends in death.” Chazal also teach (as quoted by the Alter Rebbe in Tanya 11) that “the wicked are full of regrets.” Why do people continue sinning even when they know it is wrong and that they will not profit from it in the long-term? It is because they only know this intellectually, but lack hargashas ha’setirah, a feeling of contradiction. They do not feel embarrassed by sinning because they lack a conscious awareness that the way they live and what they know to be true are mutually exclusive. The Gemara (Shabbos 119b) says, “Yerushalayim was only destroyed because people had no embarrassment in front of one another.” To give some more modern examples, we have people who use their iPhone as a siddur and say, sincerely, in Shemoneh Esrei, “Forgive us our Father for we have sinned!” and then half an hour later, the same person is looking inappropriate pictures and videos on that same iPhone, may Hashem protect us. Another person cries over the spilled blood of a precious Jewish soldier killed by terrorists in Eretz Yisroel, and the very same day, he humil-
